Presence in Ministry

The texts from the Roman Catholic Lectionary today challenge us to seek the direction of the Spirit as we share the Love of Christ according to His Will and not ours.

Come eat with us and talk

The Reading from the Acts of the Apostles presents Paul’s Farewell Speech at Miletus.

* [20:16–35] Apparently aware of difficulties at Ephesus and neighboring areas, Paul calls the presbyters together at Miletus, about thirty miles from Ephesus. He reminds them of his dedication to the gospel (Acts 20:18–21), speaks of what he is about to suffer for the gospel (Acts 20:22–27), and admonishes them to guard the community against false prophets, sure to arise upon his departure (Acts 20:28–31). He concludes by citing a saying of Jesus (Acts 20:35) not recorded in the gospel tradition. Luke presents this farewell to the Ephesian presbyters as Paul’s last will and testament. (Acts of the Apostles, CHAPTER 20, n.d.)

Psalm 68 accompanied the early autumn Feast of Tabernacles (Sukkoth).

* [Psalm 68] The Psalm is extremely difficult because the Hebrew text is badly preserved and the ceremony that it describes is uncertain. The translation assumes the Psalm accompanied the early autumn Feast of Tabernacles (Sukkoth), which included a procession of the tribes (Ps 68:25–28). Israel was being oppressed by a foreign power, perhaps Egypt (Ps 68:31–32)—unless Egypt stands for any oppressor. The Psalm may have been composed from segments of ancient poems, which would explain why the transitions are implied rather than explicitly stated. (Psalms, PSALM 68 | USCCB, n.d.)

The Gospel of John presents the Climax of the last discourse.

* [17:1–26] Climax of the last discourse(s). Since the sixteenth century, this chapter has been called the “high priestly prayer” of Jesus. He speaks as intercessor, with words addressed directly to the Father and not to the disciples, who supposedly only overhear. Yet the prayer is one of petition, for immediate (Jn 17:6–19) and future (Jn 17:20–21) disciples. Many phrases reminiscent of the Lord’s Prayer occur. Although still in the world (Jn 17:13), Jesus looks on his earthly ministry as a thing of the past (Jn 17:4, 12). Whereas Jesus has up to this time stated that the disciples could follow him (Jn 13:33, 36), now he wishes them to be with him in union with the Father (Jn 17:12–14). (John, CHAPTER 17 | USCCB, n.d.)

Suzanne Braddock presents the life of Charles Lwanga as a reflection of Jesus’ words in the Gospel for today. May his example of courage and faith and care for others inspire us all.

On June 3, 1886, at age 26, Charles Lwanga was brutally tortured and burned alive. Twenty young men and boys followed, saying the Lord’s Prayer aloud as they were killed. His feast day is celebrated widely in Uganda today.

In the Gospel for today, Jesus’ near ecstatic prayer to the Father in John 17:1-11a, summarizes their intense union  and Jesus’ desire for all who believe in him, realized in the witness of Charles Lwanga and his companions.

We are all invited to be martyrs - maybe not of blood but in belief. Let’s try to accept this invitation wholeheartedly, daily, in small ways or large. (Braddock, 2025)

Don Schwager quotes “Eternity will be ours when faith sees,” by Augustine of Hippo, 354-430. A.D.

"We are distanced from eternity to the extent that we are changeable. But eternal life is promised to us through the truth. Our faith, however, stands as far apart from the clear knowledge of the truth as mortality does from eternity. At the present we put faith in things done in time on our account, and by that faith itself we are cleansed. In this way, when we have come to sight, as truth follows faith, so eternity may follow on mortality. Our faith will become truth, then, when we have attained to that which is promised to us who believe. And that which is promised to us is eternal life. And the Truth - not that which shall come to be according to how our faith shall be, but that truth that always exists because eternity is in it - the Truth then has said, 'And this is life eternal, that they might know you the only true God, and Jesus Christ, whom you have sent.' When our faith sees and comes to be truth, then eternity shall possess our now changed mortality." (excerpt from ON THE TRINITY 4.18.24.34) (Schwager, n.d.)

The Word Among Us Meditation on Acts 20:17-27 comments that whether it’s raising a family, leading a Bible study, or caring for people on the margins, the work never ends; there is always more to do. Eventually, though, God makes it clear that you have “finished [your] course” (Acts 20:24). The time has come for you to let go and trust that he will send someone else to complete it, just as Paul had to do.

Paul traveled tirelessly all over the world to share his faith, but the number of people he reached is small compared to the billions who profess faith in Christ today. It’s a legacy he could not have possibly foreseen. In the same way, you may not always see what fruit your labors have borne. You may even want to continue your work so that you can see more tangible fruit. But if God is calling you away from something that is close to your heart, be at peace. He is surely pleased with the work you have done. He will guide your next steps—and he will send other laborers into the harvest, just as he always has!

“Lord, help me to recognize when my work is done and to trust that others will take my place.” (Meditation on Acts 20:17-27, n.d.)

Friar Jude Winkler explains that Paul meeting his disciples in Miletus in Acts is due his desire to be in Jerusalem for Pentecost. Paul gives an apologia stating he is not responsible for their blood. He did everything he could and the Spirit is taking him to Jerusalem. At the end of the  Last Supper Discourse, Jesus promises “glory”, in John’s Gospel “Love”, and He proclaims the Father’s love. Friar Jude notes that Jesus calls on God to protect His disciples who will continue to share His Word.

Fr. Richard Rohr, OFM, introduces Rachel Held Evans (1981–2019) who retells one of Jesus’ parables as an expansive invitation to come to God’s table. This is what God’s kingdom is like: a bunch of outcasts and oddballs gathered at a table, not because they are rich or worthy or good, but because they are hungry, because they said yes. And there’s always room for more. Evans shares the story of author Sara Miles, whose experience of Jesus through communion inspired her to start a food pantry.

I don’t know exactly how Jesus is present in the bread and wine, but I believe Jesus is present, so it seems counterintuitive to tell people they have to wait and meet him someplace else before they meet him at the table. If people are hungry, let them come and eat. If they are thirsty, let them come and drink. It’s not my table anyway. It’s not my denomination’s table or my church’s table. It’s Christ’s table. Christ sends out the invitations, and if he has to run through the streets gathering up the riffraff to fill up his house, then that’s exactly what he’ll do…. 

The gospel doesn’t need a coalition devoted to keeping the wrong people out. It needs a family of sinners, saved by grace, committed to tearing down the walls, throwing open the doors, and shouting, “Welcome! There’s bread and wine. Come eat with us and talk.” This isn’t a kingdom for the worthy; it’s a kingdom for the hungry. (Rohr, n.d.)

In our contemplation of Jesus' Way, we need to remain open to inspiration from the Spirit to action that challenges our preconceived notions of discipleship.

References

Acts of the Apostles, CHAPTER 20. (n.d.). USCCB. Retrieved June 3, 2025, from https://bible.usccb.org/bible/acts/20?17 

Braddock, S. (2025, June 2). Creighton U. Daily Reflection. Online Ministries. Retrieved June 3, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/060325.html 

John, CHAPTER 17 | USCCB. (n.d.). Daily Readings. Retrieved June 3, 2025, from https://bible.usccb.org/bible/john/17?1 

Meditation on Acts 20:17-27. (n.d.). The Word Among Us: Homepage. Retrieved June 3, 2025, from https://wau.org/meditations/2025/06/03/1297307/ 

Psalms, PSALM 68 | USCCB. (n.d.). Daily Readings. Retrieved June 3, 2025, from https://bible.usccb.org/bible/psalms/68?10 

Rohr, R. (n.d.). Christ Is the Host. Center for Action and Contemplation. Retrieved June 3, 2025, from https://cac.org/daily-meditations/christ-is-the-host/ 

Schwager, D. (n.d.). This Is Eternal Life - to Know the Father the Only True God. Daily Scripture Readings and Meditations. Retrieved June 3, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=jun3 

Ascension for Our Mission

The texts from the Roman Catholic Lectionary today challenge us to accept the Spirit as our connection between Christ and our mission as His disciples.

Ascend with Our Bridge

The Reading from the Acts of the Apostles proclaims the Promise of the Spirit and the Ascension of Jesus.

* [1:3] Appearing to them during forty days: Luke considered especially sacred the interval in which the appearances and instructions of the risen Jesus occurred and expressed it therefore in terms of the sacred number forty (cf. Dt 8:2). In his gospel, however, Luke connects the ascension of Jesus with the resurrection by describing the ascension on Easter Sunday evening (Lk 24:50–53). What should probably be understood as one event (resurrection, glorification, ascension, sending of the Spirit—the paschal mystery) has been historicized by Luke when he writes of a visible ascension of Jesus after forty days and the descent of the Spirit at Pentecost. For Luke, the ascension marks the end of the appearances of Jesus except for the extraordinary appearance to Paul. With regard to Luke’s understanding of salvation history, the ascension also marks the end of the time of Jesus (Lk 24:50–53) and signals the beginning of the time of the church.

* [1:4] The promise of the Father: the holy Spirit, as is clear from the next verse. This gift of the Spirit was first promised in Jesus’ final instructions to his chosen witnesses in Luke’s gospel (Lk 24:49) and formed part of the continuing instructions of the risen Jesus on the kingdom of God, of which Luke speaks in Acts 1:3.

* [1:6] The question of the disciples implies that in believing Jesus to be the Christ (see note on Lk 2:11) they had expected him to be a political leader who would restore self-rule to Israel during his historical ministry. When this had not taken place, they ask if it is to take place at this time, the period of the church.

* [1:7] This verse echoes the tradition that the precise time of the parousia is not revealed to human beings; cf. Mk 13:32; 1 Thes 5:1–3.

* [1:8] Just as Jerusalem was the city of destiny in the Gospel of Luke (the place where salvation was accomplished), so here at the beginning of Acts, Jerusalem occupies a central position. It is the starting point for the mission of the Christian disciples to “the ends of the earth,” the place where the apostles were situated and the doctrinal focal point in the early days of the community (Acts 15:2, 6). The ends of the earth: for Luke, this means Rome. (Acts of the Apostles, CHAPTER 1 | USCCB, n.d.)

Psalm 47 calls on the nations to acknowledge the universal rule of Israel’s God.

* [Psalm 47] A hymn calling on the nations to acknowledge the universal rule of Israel’s God (Ps 47:2–5) who is enthroned as king over Israel and the nations (Ps 47:6–9). (Psalms, PSALM 47 | USCCB, n.d.)

The Reading from the Letter to the Ephesians declares the Church as Christ’s Body.

* [1:15–23] See note on Rom 1:8 for the thanksgiving form in a letter. Much of the content parallels thoughts in Col 1:3–20. The prayer moves from God and Christ (Eph 1:17, 20–21) to the Ephesians (Eph 1:17–19) and the church (Eph 1:22–23). Paul asks that the blessing imparted by God the Father (Eph 1:3) to the Ephesians will be strengthened in them through the message of the gospel (Eph 1:13, 17–19). Those blessings are seen in the context of God’s might in establishing the sovereignty of Christ over all other creatures (Eph 1:19–21) and in appointing him head of the church (Eph 1:22–23). For the allusion to angelic spirits in Eph 1:21, see Rom 8:38 and Col 1:16. Here, as in 1 Cor 15:24–25 and Col 2:15, every such principality and power is made subject to Christ. (Ephesians, CHAPTER 1 | USCCB, n.d.)

The Reading from Hebrews illuminates the Sacrifice of Jesus by Recalling the Past.

* [9:23–28] Since the blood of animals became a cleansing symbol among Old Testament prefigurements, it was necessary that the realities foreshadowed be brought into being by a shedding of blood that was infinitely more effective by reason of its worth (Heb 9:23). Christ did not simply prefigure the heavenly realities (Heb 9:24) by performing an annual sacrifice with a blood not his own (Heb 9:25); he offered the single sacrifice of himself as the final annulment of sin (Heb 9:26). Just as death is the unrepeatable act that ends a person’s life, so Christ’s offering of himself for all is the unrepeatable sacrifice that has once for all achieved redemption (Heb 9:27–28).

* [9:26] At the end of the ages: the use of expressions such as this shows that the author of Hebrews, despite his interest in the Platonic concept of an eternal world above superior to temporal reality here below, nevertheless still clings to the Jewish Christian eschatology with its sequence of “the present age” and “the age to come.”

* [9:28] To take away the sins of many: the reference is to Is 53:12. Since the Greek verb anapherō can mean both “to take away” and “to bear,” the author no doubt intended to play upon both senses: Jesus took away sin by bearing it himself. See the similar wordplay in Jn 1:29. Many is used in the Semitic meaning of “all” in the inclusive sense, as in Mk 14:24. To those who eagerly await him: Jesus will appear a second time at the parousia, as the high priest reappeared on the Day of Atonement, emerging from the Holy of Holies, which he had entered to take away sin. This dramatic scene is described in Sir 50:5–11. (Hebrews, CHAPTER 9 | USCCB, n.d.)

* [10:22] With our hearts sprinkled clean from an evil conscience: as in Heb 9:13 (see note there), the sprinkling motif refers to the Mosaic rite of cleansing from ritual impurity. This could produce only an external purification, whereas sprinkling with the blood of Christ (Heb 9:14) cleanses the conscience. Washed in pure water: baptism is elsewhere referred to as a washing; cf. 1 Cor 6:11; Eph 5:26. (Hebrews, CHAPTER 10 | USCCB, n.d.)

The Gospel of Luke proclaims The Ascension.

* [24:1–53] The resurrection narrative in Luke consists of five sections: (1) the women at the empty tomb (Lk 23:56b–24:12); (2) the appearance to the two disciples on the way to Emmaus (Lk 24:13–35); (3) the appearance to the disciples in Jerusalem (Lk 24:36–43); (4) Jesus’ final instructions (Lk 24:44–49); (5) the ascension (Lk 24:50–53). In Luke, all the resurrection appearances take place in and around Jerusalem; moreover, they are all recounted as having taken place on Easter Sunday. A consistent theme throughout the narrative is that the suffering, death, and resurrection of Jesus were accomplished in fulfillment of Old Testament promises and of Jewish hopes (Lk 24:19a, 21, 26–27, 44, 46). In his second volume, Acts, Luke will argue that Christianity is the fulfillment of the hopes of Pharisaic Judaism and its logical development (see Acts 24:10–21).

* [24:50–53] Luke brings his story about the time of Jesus to a close with the report of the ascension. He will also begin the story of the time of the church with a recounting of the ascension. In the gospel, Luke recounts the ascension of Jesus on Easter Sunday night, thereby closely associating it with the resurrection. In Acts 1:3, 9–11; 13:31 he historicizes the ascension by speaking of a forty-day period between the resurrection and the ascension. The Western text omits some phrases in Lk 24:51, 52 perhaps to avoid any chronological conflict with Acts 1 about the time of the ascension. (Luke, CHAPTER 24 | USCCB, n.d.)

Jim Caime, S.J. comments that Scripture doesn’t quite agree on what the disciples did next. In Acts, they return to Jerusalem rejoicing, unified in prayer. But in the Gospels, they’re still bewildered — hiding behind locked doors, unsure what resurrection even means, even after Jesus breathes the Spirit upon them. That tension feels familiar. Sometimes we’re bold, sometimes we’re broken. Sometimes we’re ready to proclaim, and sometimes we’re just trying to hold it together. The good news is: grace comes either way.

And through it all — the grief, the confusion, the starting over — Jesus has not left. I’ve missed him so much. At times I have felt so alone. But the truth is, I wasn’t. Friends — Jesuit and lay — have walked with me, prayed with me, helped me carry what I could not carry alone. And I believe — I know — Jesus walked with me too, even when I didn’t know where he was. He’s been there in silence and in friendship, in memory and in grace. His promise has held, even when I couldn’t yet see its fulfillment.

The Ascension isn’t about Jesus abandoning us. It’s about trusting that God is still at work in the in-between. That even in the ache of absence, something holy is unfolding.

And the Spirit is on the way. (Caime, 2025)

Don Schwager quotes “Jesus ascends to heaven in his body - divine and human nature,” by Augustine of Hippo, 354-430 A.D.

"You heard what came to our ears just now from the Gospel: 'Lifting up his hands, he blessed them. And it happened, while he was blessing them he withdrew from them, and was carried up to heaven.' Who was carried up to heaven? The Lord Christ was. Who is the Lord Christ? He is the Lord Jesus. What is this? Are you going to separate the human from the divine and make one person of God, another of the man, so that there is no longer a trinity of three but a quaternary of four? Just as you, a human being, are soul and body, so the Lord Christ is Word, soul and body. The Word did not depart from the Father. He both came to us and did not forsake the Father. He both took flesh in the womb and continued to govern the universe. What was lifted up into heaven, if not what had been taken from earth? That is to say, the very flesh, the very body, about which he was speaking when he said to the disciples, 'Feel, and see that a spirit does not have bones and flesh, as you can see that I have' (Luke 24:39). Let us believe this, brothers and sisters, and if we have difficulty in meeting the arguments of the philosophers, let us hold on to what was demonstrated in the Lord's case without any difficulty of faith. Let them chatter, but let us believe." (excerpt from Sermon 242,6) (Schwager, n.d.)

The Word Among Us Meditation on Acts 1:1-11 notes that Jesus always keeps his promises, and in just a few days, the Spirit did come. The frightened men who had abandoned Jesus at his death were now boldly proclaiming that he was alive. On the day of Pentecost alone, those same disciples touched more than three thousand people—and that set off a mighty chain reaction! Day by day and in the centuries that followed, countless disciples have spread the gospel to every corner of the earth.

So don’t be afraid to share God’s love. Jesus, the ascended Lord, has given you the same power that raised him from the dead. And he wants you to give it to everyone you meet.

“Holy Spirit, help me to witness to Jesus today.” (Meditation on Acts 1:1-11, n.d.)

Friar Jude Winkler notes that the Acts passage begins with a prologue like the Gospel of Luke. It may be a dedication to those who express the love of God. The disciples may have been a bit slow on the update about heaven, a different dimension presented in a different way by two men to explain just as at the resurrection. In Ephesians a blessing is called upon the community identifying Christ at the right hand of God. Celestial choirs proclaim Jesus above the angels to address Greek preference for the spiritual world. In Hebrews, Jesus followed the High Priest pattern but did offer profound sacrifice once for all time. Friar Jude reminds us He is the fulfillment of the Hebrew Testament and notes Bethany, on the Mount of Olives, is a traditional holy place indicating the New Kingdom has dawned.

Fr. Richard Rohr, OFM, understands Jesus’ eating habits as a model for the kind of inclusive and open hospitality Christians might practice. There have been enlightened individuals, thank God, but seldom established groups—not even in churches. The Christian Eucharist was supposed to model equality and inclusivity, but we turned the holy meal into an exclusionary game, a religiously sanctioned declaration and division into groups of the worthy and the unworthy—as if any of us were worthy! [1] 

Eucharist is meant to identify us in a positive, inclusionary way, but we are not yet well-practiced at this. We honestly don’t know how to do unity. Many today want to make the holy meal into a “prize for the perfect,” as Pope Francis observed. [3] Most Christians still do not know how to receive a positive identity from God—that we belong and are loved by our very nature! [4] The Eucharistic meal is meant to be a microcosmic event, summarizing at one table what is true in the whole macrocosm: we are one, we are equal in dignity, we all eat of the same divine food, and Jesus still and always “eats with sinners,” just as he did when on Earth. [5]  (Rohr, n.d.)

We contemplate the Presence of Christ in Word, Ministry, Assembly, and Sacrament as we continue to exercise our Baptismal Anointing as priest, prophet, and leader.

References

Acts of the Apostles, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved June 1, 2025, from https://bible.usccb.org/bible/acts/1 

Caime, J. (2025, May 29). Creighton U. Daily Reflection. Online Ministries. Retrieved June 1, 2025, from https://onlineministries.creighton.edu/CollaborativeMinistry/052925-ascension.html 

Ephesians, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved June 1, 2025, from https://bible.usccb.org/bible/ephesians/1?17 

Hebrews, CHAPTER 10 | USCCB. (n.d.). Daily Readings. Retrieved June 1, 2025, from https://bible.usccb.org/bible/hebrews/10 

Hebrews, CHAPTER 9 | USCCB. (n.d.). Daily Readings. Retrieved June 1, 2025, from https://bible.usccb.org/bible/hebrews/9?24 

Luke, CHAPTER 24 | USCCB. (n.d.). Daily Readings. Retrieved June 1, 2025, from https://bible.usccb.org/bible/luke/24?46 

Meditation on Acts 1:1-11. (n.d.). The Word Among Us: Homepage. Retrieved June 1, 2025, from https://wau.org/meditations/2025/06/01/1290823/ 

Psalms, PSALM 47 | USCCB. (n.d.). Daily Readings. Retrieved June 1, 2025, from https://bible.usccb.org/bible/psalms/47?2 

Rohr, R. (n.d.). A Bigger Table. Center for Action and Contemplation. Retrieved June 1, 2025, from https://cac.org/daily-meditations/a-bigger-table/ 

Schwager, D. (n.d.). The Lord Jesus Was Taken up into Heaven. Daily Scripture Readings and Meditations. Retrieved June 1, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=may29